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seasons | spring | summer 2003 |
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Foundations of the
Spiritual Path
By Sidi Ahmad Zarruq
Translated by Hamza Yusuf
The noble scholar, the unique of his age, the regulator of
the scholars and the saints, Sidi Ahmad Zarruq al-Barnusi
al-Fasi, may Allah be pleased with him, wrote the
following:
If anyo n e i s asked about the foundations of his path, he should
reply,
The foundations of our path are five:
} Taqwa – mindfulness of Allah, privately and publicly
} Adherence to the Sunna in word and deed
} Indifference to whether others accept or reject one
} Contentment with Allah in times of both hardship and ease
} Turning to Allah in prosperity and adversity.
The realization of mindfulness of Allah is through scrupulousness
and uprightness. The realization of adherence to the Sunnah is
through caution and excellent character. The realization of indifference
to others’ acceptance or rejection is through patience and trust
in Allah. The realization of contentment is through acceptance of
what one is given and turning over the management of one’s affairs to
Allah. The realization of turning back to Allah is through praise and
gratitude in times of prosperity and taking refuge in Him in times of
affliction.
The foundations of the preceding five are in the following five:
} Exalted aspirations
} Maintaining Allah’s reverence
} Expending oneself in excellent service of others
} Fulfilling one’s resolves
} Magnifying one’s blessings.
He whose aspirations are exalted is raised in rank. Allah maintains
the respect of he who preserves His reverence. He whose service is for
others is ennobled by it. He who does that which he resolves to do is
assured continual guidance. He who deems blessings to be great by
his own eye has shown gratitude. And he who is grateful ensures an
increase in blessings from the Giver of gifts according to the promise
of the Truthful One.
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the stomach’s intake of food and drink
} Taking refuge in Allah from harm
when it actually occurs
} Vigilantly avoiding places where one
fears misdeeds will occur
} Continually asking forgiveness of Allah
coupled with devotional prayers upon
the Prophet, peace be upon him, in both
solitude and gatherings of people
} Keeping company with one who guides
to Allah. Unfortunately, such a one no
longer exists!
Abu Hasan Shadhili, may Allah be pleased
with him, said,
My beloved counseled me not to put my
feet anywhere except where I hoped for
Allah’s reward, not to sit anywhere except
where I was safe from disobedience to
Allah, not to accompany anyone except
someone in whom I could find support in
obedience to Allah, and not to select anyone
for myself other than those who
increased my certainty, and how rare they
are to find!
He also said, may Allah be pleased with
him,
Whoever directs you to this world has
cheated you; whoever directs you to deeds
has exhausted you; but whoever directs you
to Allah has truly counseled you.
He also said, may Allah be pleased with
him,
Make piety (taqwa) your abode, and the
delight of your selfish soul will do you no
harm so long as it is discontent with its
faults and does not persist in acts of disobedience
nor abandons the awareness of
Allah in solitude.
I say that being content with the self,
persisting in disobedient acts, and abandoning
awareness of Allah are the foundations
of all illnesses, tribulations, and pitfalls.
The foundations of right conduct are five:
} Seeking sacred knowledge in order to
fulfill Allah’s commands
} Keeping company with spiritual
guides and the fraternity of aspirants to
gain insight into one’s faults
} Foregoing dispensations and interpretations
concerning injunctions for one’s
own protection
} Organizing one’s time with the
remembrance of Allah to maintain
presence of heart
} Suspecting the selfish soul (nafs) in
everything in order to free oneself from
its whimsical desires and to be safe from
destructive circumstances.
The pitfall of seeking knowledge is the company
of sophomoric people, whether due to
their age, intellect, or deficient religious
practice – in other words, those who do not
refer to sound principles of guidance in
their actions.
The pitfall of keeping company with the
spiritual guides and the fraternity is elitism,
deception, and self-righteous meddling in
the affairs of others.
The pitfall of foregoing dispensations
and interpretations concerning injunctions
is self-pity due to hardships.
The pitfall of organizing one’s time with
devotional works is ostentatious practice
and ritualized perfunctory devotion.
The pitfall of constantly suspecting the
selfish soul is inclining towards its upright
states and goodliness, yet Allah says, “Were he
to offer every kind of compensation, it would not
be accepted from him” (Quran 6:70).
Moreover, the noble son of the noble
one, Joseph the son of Jacob, peace be upon
them both, says, in the Quran, “I do not say the
selfish soul was free from blame. The selfish soul
indeed commands to evil acts – except for those on
whom my Lord has mercy” (12:53).
The foundations of what will cure the sickness
of the soul are five:
} Moderation achieved by lightening
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I have also seen that the seekers of this age
are afflicted with five things:
} The preference of ignorance over
knowledge
} Being deluded by every spiritual
impostor
} The inability to prioritize important
matters
} Using the spiritual path as a means to
inflate the selfish soul
} Attempting to expedite a spiritual
opening without fulfilling its prerequisite
conditions.
This has resulted in five other afflictions:
} Preferring innovations as opposed to
the tried and true prophetic practice
(Sunna)
} Following the people of claims and
conceit as opposed to the truth
} Acting on capricious desires in all of
their affairs, even the most celestial
} Preferring fantasies to realities
} The manifestation of claims without
sincerity.
From these last five, five more have
emanated:
} Obsessive compulsive thoughts in acts
of devotion
} Laxity in matters of habitual practice
} Perfunctory devotional gatherings of
invocation and chanting that lack inspiration
} Inclination toward people of rank and
authority
} Companionship of those immersed in
worldly matters, even mixing with the
opposite sex and childish companions,
based upon far-fetched rationalizations
they extrapolated from witnessing the
like among real people of the path. They
will even mention such people’s states
and stations as a justification. On the
other hand, had they had true enlightenment,
they would have understood that
seeking one’s provision is a dispensation
for those lacking certainty, and that
includes only the necessities of life without
exceeding the necessary. Anyone lax
in these matters is distant from Allah.
As for devotional gatherings, they are
permitted for people overpowered by their
states or as a respite for people of excellent
character. Indeed, such practice is akin to
settling upon the carpet of truth if done in
accordance with its requisite conditions
among suitable people and in an appropriate
place, not to mention fulfilling its
required courtesies and protocols.
Obsessive-compulsive thoughts arise
from innovation, the basis of which is in
ignorance of the prophetic practice or in
some psychological affliction.
Any propensity toward creation is by
nature the lack of such toward the truth.
This is especially so coming from an obsequious
chanter, a heedless tyrant, or an
ignorant sufi.
The company of the immature is harmful,
as well as a worldly and otherworldly
shortcoming, and an acceptance of such
company even worse. Shaykh Abu Madyan
said, “‘The immature’ means anyone who is not
in conformance with the spiritual path you are
on, even if it were someone who reached ninety
years of age.”
I say the immature are those who are not
firmly rooted in principle; they accept
things at face value and are impassioned by
them. The vast majority of such people are
those who are pretentious in their associations
with a spiritual group and prefer
conversations to real spiritual work. Avoid
them to the utmost of your ability.
Anyone who claims to have a station with
Allah while any of the following five happen
to emanate from him is either a liar or
deluded:
} Allowing any of his members to fall
into sinful disobedience
} Affectations in his devotional practice
} Expectations from the creation
} Backbiting against the people of Allah
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} Lacking the proper respect for
Muslims in accordance with the
commands of Allah. Indeed, such people
rarely die in a state of grace.
The qualifications of the spiritual guide with
whom the seeker may safely entrust his self
are the following five:
} Unadulterated spiritual experience
} Sound outward knowledge
} Celestial aspirations
} A pleasing state
} Penetrating inner perception.
Whoever has any of the following five
cannot be a true spiritual guide:
} Ignorance of the religion
} Disregard for the reverence of other
Muslims
} Engaging in matters of no concern to
him
} Following his caprice in his affairs
} Unashamed displays of bad manners
followed by lack of remorse.
The spiritual courtesies of a student with his
or her spiritual guide and fellow wayfarers
are also five:
} Following the directions of the
guide, even if it is contrary to one’s own
preference
} Avoiding what the guide forbids, even
if it would appear to be highly adverse to
the student
} Maintaining utmost reverence for
them in their presence and absence,
during their lives and after their deaths
} Giving them their due according to
one’s ability without stint
} Relinquishing one’s own understanding,
knowledge, and leadership to that of
the teacher, unless these are already in
accordance with one’s teacher.
Should the seeker not find a guiding
teacher or find one who is lacking in any of
these five conditions, he should depend on
him only in those conditions the teacher fulfills.
As for areas he is wanting in, he should
treat him like a brother regarding them.
Thus ends the five foundations with the
praise, help, and perfect success of Allah.
It is necessary to read this every day, once or
twice, and if that is not possible, then at least
once a week until its meanings are imprinted
on one’s soul and manifest in one’s
behavior. Indeed, it contains that which
the counsel of imam nawawi
[Translator’s note ] In addition to the above work, there is a large portion about the path to Allah that
appears in the great Imam Nawawi’s al-Maqaasid, which Sidi Ahmad Zarruq did not mention in his
work; it is a wonderfully succinct summation of the path to Allah. Imam Nawawi, may Allah sanctify
his secret, says,
One reaches Allah Most High by repenting from all things, unlawful or offensive;
seeking sacred knowledge in accordance with one’s needs; maintaining ritual purity; performing
the obligatory prayers in the first of their time and in congregation, including the
Sunna prayers that correspond to each of the obligatory prayers; adhering to the eight
raka’ats of the midmorning prayer (Duha) and the six raka’ats after the sunset prayer and
before the night prayer; performing the night prayers (tahajjud ) after awaking from one’s
sleep; fulfilling the witr prayer; fasting on Mondays and Thursdays and on the three days of
the full moon – i.e. the 13th,14th, and 15th of the lunar month – and also the days of the
year in which fasting is recommended; reciting the Quran with the heart’s presence coupled
with reflection upon its meanings; frequently asking forgiveness of Allah (istighfar);
maintaining prayers and blessings upon the Prophet, peace be upon him; and, finally,
adhering to the meritorious invocations of the morning and the evening that have come to
us from the Sunna (adhkaar as-sabaah wa al-masa’ ).
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enables one to dispense with many books
and much advice, and it is said, “Surely
they have been denied arrival by their neglect
of the foundations.” Whoever reflects
deeply on what we have said will acknowledge
its truth, and he will continue to have
recourse to it, using it as a reminder for him.
Success is ultimately by Allah. finis
the counsel of sidi ahmad zarruq
[Translator’s note] Finally, we add an extraordinary counsel from Sidi Ahmad Zarruq, may Allah
sanctify his secret, taken from his two books The Poor Man’s Book of Assistance (Kitab al-‘Iaana)
and The Principles of Tasawwuf (Qawaa’id at-Tasawwuf). It is as follows:
Know – may Allah give you and us success, rectify our worldly and otherworldly lives,
and grant us adherence to the way of the Truth in our journeys and our sojourns – that
repentance (taubah) is a key, piety (taqwa) is vast, and uprightness is the source of rectification.
Furthermore, a servant is never free of blunders, shortcomings, or lassitude.
Therefore, never be neglectful of repentance; never turn away from the act of returning to
Allah; and never neglect acts that bring you closer to Allah. Indeed, any time you fail to do
one of these three things, repent and return. Any time you make a mistake, listen and obey.
Anytime you display shortcomings or show lack of enthusiasm, don’t desist in your efforts.
Let your main concern be to remove from your outward state anything displeasing, and
then continue to work on your outward state through continuous counsel.
Continue doing this until you find that fleeing from anything outwardly displeasing is
second nature to you and that your avoidance of the boundaries of prohibited things is as if
it has resulted from a protective net that was placed before you. At this point, it is time to
turn inward toward your heart’s presence and to its reality with both reflection and remembrance.
Don’t hasten the end result before you have completed the beginning, but,
likewise, don’t begin without looking toward the end result. This is so because the one who
seeks the outset at the end loses providential security, and the one who seeks the end at the
outset loses providential guidance.
Act in accordance with principles and the appropriate legal rulings and not in accordance
with stories and fantasies. Don’t even consider stories of how things went with others
except as a tonic to strengthen your resolve, certainly not as a reference based upon their
outward forms or what they seem to be revealing. In all of this, depend upon a clear path to
which you can refer and a foundation upon which you can rely no matter what your state.
The best of these is the path of Ibn ‘Ata Illah because it gives clear direction to Allah. Do not
take from others’ words unless it is in accordance with your own path, but submit to their
implications if you desire realization. Avoid all forms of vain and foul speech to your
absolute utmost. Put aside anything if unable to discern its benefit immediately. Beware of
being extremely hard on your selfish soul (nafs) before you have obtained a mastery over it,
but also beware of being too lax with it regarding any of the sacred rulings. This is so because
it is constantly fleeing from moderation in everything, and it inclines toward extremism in
both matters of deviance and guidance!
Seek out a companion to help you out in your affair, and take his counsel concerning
matters that occur from both your inward states and your outward affairs. If you do indeed
take his companionship, then treat him in a manner commensurate with his state, and give
him of yourself based upon his inabilities and abilities because the perfected companion
can no longer be found. Indeed, in these times, even a suitable companion who is agreeable
rarely lasts. Furthermore, beware of the majority of people concerning both your religious
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and worldly affairs, unless you have ascertained they have a sound relationship with their
Lord, rooted in knowledge which is free of caprice and love of leadership, and they are in
possession of sound intellect, free of the pitfalls of hidden agendas. Do not be heedless of
the machinations of others or their hidden states. Consider these two from both their origins
and their actions. People of high character and family distinction are almost always
beneficial; on the other hand, excruciating circumstances compel a person of low character
and origin to forsake others in need.
Be extremely vigilant of the dominant qualities of a given people in any given land, and
don’t be heedless of the Divine wisdom in the creation; notice gathering in separation.
Some of this we have already covered in the book, al-Qawaa’id, so study the subject further
there.
Organize your hours in a manner appropriate to each time’s specific needs, using a gentle
and tolerant approach all the while being very wary of the extremes of rigidity and laxity.
With laxity, this is especially necessary given that too much latitude in permitted matters sets
the heart back on its journey to such a degree that even a man of resolve ends up looking like
a foolish child.
Work for this world as if you will live forever, but work for your next life as if tomorrow you die. In
other words, do not neglect the externals of your worldly needs, all the while keeping in
mind your end and final resting place. Be extremely vigilant about avoiding positions of
leadership, but should you be tried with such matters, know your own limitations. Be
absolutely sincere to Allah with the sincerity of one who knows full well the One who is placing
demands upon him. Surrender completely to His decree with the submission of one who
knows he can never overcome Him. Have a firm foundation in all of your affairs, and you will
be safe from their pitfalls. Organize your devotional practices, and you will find your time is
extended due to the grace that pervades it.
Never be fanatical about anything, whether it is the truth or not, and your heart will
remain in a state of soundness toward others. Never claim anything to which you are entitled,
not to mention that to which you are not entitled, and you will be safe from connivance
and treachery. Indeed, anyone claiming a rank above his own will fall, scandalized and
humiliated. Moreover, those who claim a rank they warrant will have it stripped from them.
Conversely, those who claim a lesser rank than their own will be elevated to an even higher
one than they deserve.
Never reveal to your companion anything of your state other than what his own state warrants.
The reason is that if you go down to his level, he’ll have contempt for you; whereas if
you attempt to raise him up to your level, he’ll forsake you.
Never demand a right from anyone, whether an intimate or a stranger. The reason is simple:
a stranger owes you nothing, and one close to you is too important to direct your blame
toward. Never assume that anyone in this world can really understand your circumstances
other than from the perspective of his own circumstances, because, in reality, people see
things only in accordance with their frames of reference and their personal path. However,
when aims, purposes, and aspirations are similar, people tend to work together toward a
common goal.
Never belittle any talk that concerns absent people even if there is no harm in it due to the
likelihood of harm entering into it. Guard your secrets even if you feel safe with someone
because the one to whom you divulge your secret is not a safer vessel than your own heart
before you revealed it.
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Never leave an atom’s weight of your regular devotional practice. Never be lenient with
yourself in either relaxed times or those of high resolve. Indeed, should you miss some of
your practice at a given time, redress it later. If you are not able to do your usual practice, at
least occupy yourself with some other similar practice. Never obey your selfish soul even for
a moment nor believe any of its claims no matter what it says. To the utmost, guard your
resolve in all affairs; and should you resolve to do something, do it immediately before it
abates or dissipates. Examine your soul constantly in matters you are obliged to do or those
that you should do. Leave off anything you don’t need to do, even the recommended – in
short, do not involve yourself in anything other than the absolutely necessary or that in
which a real discernible need exists.
Treat others just as you would want to be treated, and fulfill what is due. All of this is
epitomized in the words of the poet when he said,
The source of these words is in fact the traditions of the Prophet, peace be upon him,
when he said, “Be vigilant of Allah wherever you are, and follow a misdeed with a good deed, and it
will remove it; and treat others with the most excellence of character.”
In another, he, peace and blessings of Allah upon him, said, “Every child of Adam makes
mistakes, and the best of those who make mistakes are those who seek to redress them.”
He also said, “The Holy Spirit inspired my heart’s core that no soul will die until it fulfills its
decreed portion of this world and its appointed time here, so be conscious of Allah, and make your
requests with dignity.”
In summation, repentance, awareness of Allah, and uprightness are the foundations of
all benefits. The truth is manifest, and its details are weighty and significant. The affair
belongs to Allah. Success is in His hands. Peace. finis
from al-qawaa’id
Our Shaykh Abul ‘Abbaas al-Hadrami said:
Spiritual training was elevated [to a science] due to the development of a technical
vocabulary, but benefit from it is derived only as a result of aspiration and spiritual states, so
adhere to the Book and the prophetic practice without omitting or adding anything. This
applies to all of your transactions with your Creator, the creation, and yourself. As for what
is between you and God, three matters are concerned: fulfilling obligations, avoiding
prohibitions, and submitting completely to His decrees. As for dealing with the self, this
also involves three necessities: an unbiased approach to the truth; abandoning defense
mechanisms, such as self-justification; and guarding against the dangers of the self in
respect to its attractions and aversions, its acceptances and rejections, and its comings and
goings. As for dealing with people, this concerns three requirements also: ensuring their
rights are fulfilled; virtuous lack of desire for their possessions; and absolute avoidance of
anything that adversely affects their hearts unless it concerns an obligation to the Truth
that cannot be ignored.
Any aspirant of this path who inclines toward the following preoccupations will perish:
horseback riding; general self-interests; occupation with changing social wrongs or with
If you desire to live such that your religion is safe
And your portion is full and your honor is sound
Guard your tongue; never mention another’s faults
For you too have faults and others too have tongues!
Take care the eye, when it reveals another’s faults
Saying, “O my eyes, remember the eyes of others!”
Live treating well all others and avoid aggression
And should they oppress, repel it but with kindness.
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fighting in military jihads while neglecting the acquisition of personal merit and virtue
believing that he is in no need of rectifying his own soul or that he can obtain all of the
virtues; seeking out the faults of his brothers and others; excusing himself by claiming abandonment
of the world; spending all of his time in religious devotion; spending a good deal of
time in public gatherings or seeking company, not for teaching or learning but simply for
human companionship; inclining toward the people of wealth, claiming he is doing so for
religious reasons; preoccupying himself with spiritual matters of the heart before learning
the basis of sound transactions or the rectification of his faults; thrusting himself forth as a
spiritual teacher without being appointed by a true spiritual master, scholar, or Imam; mindlessly
following anyone who says, “follow me,” whether his words be true or false, without
ascertaining the details of his state; belittling someone who is among the people of Allah,
even if he should deem that person insincere based upon some proof he has; inclining
toward dispensations and interpretations; putting the inward before the outward; being satisfied
with the outward to the detriment of the inward; extracting from one what contradicts
the other; being content with knowledge devoid of action or with action devoid of an inward
state or knowledge; believing that an inward state suffices without the other two; or having
no principle to which he has recourse in his actions, knowledge, states, or religious practices
from the accepted principles in the books of the Imams, such as the books of Ibn ‘Ata Illah
concerning inward matters, especially at-Tanwir, and, concerning outward manners, the
book of Ibn al-Hajj, Madkhal, and those of his Shaykh, Ibn Abi Jamrah, as well as of others
who follow the same path from among the realized masters; may Allah have mercy on all of
them. Any aspirant who is of the above mentioned types is in fact ruined and has no salvation
on this path, but whoever holds to the Book and the prophetic practice will be safe and
Godspeed arrive. Protection is from Him alone, and success is by Him.
The Messenger of Allah, peace be upon him, was once asked about Allah’s words, “Tend to
your own souls.”
He replied, “If you see covetousness obeyed, passions and whims followed, and every opinionated
person marveling at his own opinions, then tend to your own soul.”
He, may Allah grant him peace and blessings, also said something to this effect:
In the Tablets of Abraham, upon him be peace, it is written, “An intelligent person should
know the age in which he lives; he should hold his tongue and mind his own business. An
intelligent person should have four portions of his day for the following: a portion to take
his soul to account, a portion to converse with his Lord, a portion to spend time with his
brothers – meaning those who help him to see clearly his faults and direct him to his Lord –
and a portion to indulge in his own personal recreation from the permissible appetites of
man.”
May Allah provide us with that and help us to fulfill it. May He always maintain us in a state
of grace, for we cannot survive without His bestowal of grace and prosperity. Allah is enough
for us, and God is the best of protectors. May prayers and peace be upon our master
Muhammad and his family and his companions.
Monday, April 21, 2008
Saturday, April 19, 2008
A good balance of the spiritual and society
Islam: Between Ritual Worship and Development of Society
Written by Dr Mohd Asri Zainul Abidin
Translation by Umm Hajar (ummhajar@gmail.com)
In the world of Islam, we often have to face two types of conception that weaken this majestic religion. First is the conception that only restricts the effectuation of Islam to matters of ritual ibadah (act of worship) only without regarding or paying less attention to the issues of civilization growth and the survival of the ummah (Muslim community). It is as if Allah will only question personal matters on Judgment Day. On the other hand, issues on surrounding world or the relationship between Muslims or others seem to be excluded from the list of matters to be questioned and its reward weighed by Allah on Judgment Day. This conception has actually become a poison that sterilized some pro-religion groups throughout time.
The second conception that threatens this religion comes from those that trivialize or belittle the emphasis or discussion on matters of ritual ibadah in this religion. To these people, full emphasis must be given to matters of physical and economic development as well as the establishment of the external image of the ummah. Issues on ritual ibadah are too marginal and we do not have to ask too much about it. To them, it is as if on Judgment Day Allah will only question about matters of human relation only without questioning about the relation between humans and their Lord.
Both conceptions have actually disregarded the reality of Islam. Islam is a religion that stresses the importance of matters relating to the association of a soul with his Lord in his ritual ibadah. Similarly, Islam also put an emphasis on the association among humans specifically in fostering this world with the development of culture and civilization that is based on the teachings of Allah and His Messenger. Allah says in describing the humiliation that befell the previous human societies (translated as): “Shame is pitched over them (like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men…” (surah Ali Imran: 112)
Abdullah bin al-Mubarak was a prominent scholar that became one of the main references for understanding al-Kitab (al-Quran) and al-Sunnah. His comprehension and appreciation of Islam was unrivaled. In year 177H, he wrote to his comrade who was also a prominent scholar named al-Fudail bin ‘Iyad. Al-Fudail was an avid worshipper in Mecca and Medina and was so involved in his worshipping activity that he seemed to forget about the jihad (holy struggle) in defending the Islamic authority at that time. In his letter, he wrote a poem that was full with deep meanings. Among the verses that he wrote were:
O the worshipper of the Two Holy Lands, if you look at us,
Surely you will know that indeed you are being superficial in your worship,
Whoever submerges his neck in his tears (due to his deep meditation),
Verily, our neck is submerging in blood,
Whoever tires his horse riding through a worthless path,
Verily, our horses are getting weary in the battlefield.
(refer to: al-Zahabi, Siyar A’lam al-Nubala, 8/412, Beirut: Muassasah al-Risalah).
In that poem, he intended to portray that the ibadah of an individual who is not concerned about the survival and destiny of the ummah is not a genuine ibadah. The deep concentration in worship and the tears shed is meaningless if one abandons the holy struggle while the others sacrifice and being sacrificed in fighting in Allah’s Cause. The journey undertaken for performing ibadah on an individual basis is worthless if we just let the others fight to their death in defending the ummah.
A true Muslim makes his life journey to be in balance between focusing to matters of ritual ibadah and focusing to the development of ummah in realizing his caliph duty on the face of this earth. The focus on ritual ibadah includes restoration of the soul from the angle of sincerity and perseverance as well as matching the original examples set by the Prophet s.a.w without producing add-ons that are not taught in the sunnah. In the meantime, the focus on developing the ummah should involve issues on the directions taken that are meeting the requirement set by Allah and His Messenger and the effectiveness of actions being performed as well as the strategy to ensure the glory of the ummah. To be neglectful of either of the two perspectives is considered as negligence towards this grand religion. No one is allowed to assume that either one of the two segments is not important or trivial.
The relationship between a person and Allah is the core of human civilization. The connection happens when the emotion and soul always remember Allah and ritual ibadah is performed using the methods shown by Allah through His Messenger. In truth, the need for a person to connect with Allah through ritual worship is being shared by all human beings who have humanistic characters. Only those who have altered their natural habit refuse to turn back to the Lord. That is because human beings are created with a natural tendency to be submissive and in connection with the Lord. This is the answer to the question of why almost the entire humankind on the face of the earth embraces religions. Whatever religion it may be, it is a reflection of the human needs to be close to the Lord or to ask for His help. However, other than the basic of belief, Islam is differentiated from the others by its specific way of connecting humans with the Lord that is depicted by the Lord Himself through His official envoy that is Allah’s Messenger s.a.w. In another words, this is the acknowledged method in preserving the relationship between humans and the Lord.
If not, it can only be classified as deviant teaching that does not receive any endorsement from the Lord. Therefore, no method in performing ritual ibadah is accepted unless it is given an emphasis on the sincerity of intention and the authenticity of its method as it is showed by the certified representative of the Lord that is Muhammad the Messenger of Allah s.a.w. If a Muslim takes lightly the issues of ritual ibadah such that he says “Just perform your ibadah in any way as long as you’re performing it” or “Just perform your prayer in whatever way as long as you’re performing it”, then he actually fails to differentiate between the religion of the Lord that was revealed to the Lord’s certified representative and the fabricated religion that is originated solely by the human’s idea or need. Allah says (translated as): “What! Have they partners (in godhead), who have established for them some religion without the permission of Allah?” (Surah al-Syura:21) ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.” (Reported by al-Bukhari and Muslim)
Subsequently, Dr Yusuf al-Qaradawi said: ”A Muslim must, in his ibadah, adhere to the boundaries prescribed for him. It is not enough to just aim for the blessing of Allah but the ibadah must be performed in the form that is authorized by Allah with the kaifiyyat (manner) that is blessed by Him. The ibadah of a Muslim is not supposed to be something that is fabricated by people based on their own desires and supposition. It is forbidden for anyone among the imams of Muslims even though his academic level is astronomical, and also forbidden for any educational body even though its status is tremendous, and also forbidden for any academic institution or for any groups of the Muslims be it small or big to fabricate (ibtida’) a new ibadah in the religion of Allah, or to add on to the ibadah specified in this religion, or to change the way ibadah was done during the time of the Prophet s.a.w. This is because only Allah is the maker of sharia (Islamic Law) and the Messenger s.a.w is the one who conveyed it while we are just the followers. All goodness is in al-ittiba’ (abide by what had been specified by Allah and His Messenger)”. (Al-Qaradawi, Al-`Ibadah fi Al-Islam, pg. 165-167, Beirut: Muassasah al-Risalah).
Therefore, although Amina Wadud the woman who led Friday prayer a few years ago probably had a good intention of upholding women development to prove – in her view – gender equal rights but that was not the way to do it. Ritual ibadah in Islam cannot be performed without the illustration provided by Allah’s Messenger s.a.w. Although there is no specific prohibition, ibadah cannot be performed without any examples from the Prophet s.a.w. If we were to search the textual evidence that prohibits a woman from leading Friday prayer, surely we would not find any. As for the hadith from Jabir that was reported by Ibn Majah, “Do not let women to lead the prayer of men, the Bedouin to lead the prayer of the migrators and an evil person to lead the prayer of the Believers.” Its chain of narration is weak and it cannot be used as a point of reasoning. Instead, in a hadith from Umm Waraqah that was reported by Abu Daud with a hasan (good) chain of narration states that the Prophet s.a.w asked Umm Waraqah to lead the prayer of her household members in which one of them was a man. This hadith is a proof for enabling women to lead the prayer of men in their houses. It is like a mother leading prayer in her house and is followed by her son.
This is the standpoint supported by many ulama and among them is Dr ‘Abd al-Karim Zaidan in his book Al-Mufassal fi Ahkam al-Marah. However, Aminah Wadud wanted more than that. She inferred this hadith in a way that justified her desire to lead the Friday prayer. During the time of the Prophet s.a.w, Friday prayer was performed every week. There was not any woman appointed by the Prophet to become the imam of any of the mosques during that time whereas the women back then were more religious than Aminah Wadud. When Allah’s Messenger s.a.w passed away, some of his wives were still alive including ‘Aisya, Hafsah and Umm Salamah. Their knowledge was vast taken directly from the Prophet s.a.w in both the understanding and application of Islam. Still, it never crossed their minds to lead the Friday prayer. Furthermore, none among the Muslims who loved and adored them so much offered them to lead the Friday prayer. This was because that particular practice was never done during the time of the Prophet s.a.w. Therefore, ritual ibadah cannot be performed without any evidence to verify it although there is no evidence that indicates it is prohibited. In ritual ibadah, we cannot say that because the Prophet s.a.w did not prohibit it then we are free to do anything as long as there is no prohibition. Instead, in ritual ibadah, we must ask if the Prophet s.a.w instructed it or did it. This is the correct question to ask because if not, people will make all kinds of add-ons in ibadah. Even if he performed the subuh (dawn) prayer for eight rakaat (prescribed number of bows in prayer), he would just say: “I was sincere (in doing it). There was no prohibition from the Prophet s.a.w regarding the eight rakaat and the most important thing is sincerity.” If that happened, then the authenticity of the religion would be tainted.
Humans are allowed to be innovative and creative in other matters concerning their lives but not in matters of ritual ibadah. Allah harmonized all of us as a symbol of a united ummah in one religion. However, when we cross this forbidden ground, we will then see the Muslim society having various ways of ibadah that are different from each other. Differences in methods of ibadah between sufi groups, races, countries and so on. Subsequently, sectarian feelings emerge with words such as “This is our way” or “This is the way of our country or region” echo everywhere. They should be thinking of saying this is the way demonstrated by Allah’s Messenger s.a.w in his hadith and we are all his followers. Even more, some religious teachers only use custom as the basis of their teachings without knowing the relevant textual evidence.
Thus, it is not surprising if the ummah fail to be united when being oppressed by the enemy since even in matters of ibadah some have sectarian attitude. Unfortunately, in this world where we are required to be innovative and creative to enable us to manufacture quality products that are beneficial for humankinds and able to elevate the status of this ummah, we do not progress much. In fact, the part of Islamic world that has many editions of new methods of ibadah fail to produce or develop new materials or products for the world to use.
Thus, the emphasis on ritual ibadah is not to be deemed as trivial. There is a need for a balanced development between spiritual and physical, between the authentic way of ibadah and the progress of the mind as well as a creative and innovative civilization. Once again, I would like to cite the words of al-Qaradawi: “However, what we would like to assert from the beginning is that the hadarah (civilization) Islam intends to build is not like other civilizations that emphasize more on the body and the desire of a person, that emphasize on instant pleasure in this world. Thus, it places the world as the biggest matter to be concerned of and that is the limit to its knowledge. It does not allocate to Allah a position that is mentioned in its philosophy. There is no room for the Afterlife in its system of thought and education. This contradicts with hadarah al-Islam (Islamic Civilization). It connects human with Allah, ties the earth with the heavens. It makes the world for the Afterlife, blends the soul with materialism, balances the mind and heart and unites knowledge and religious belief. It puts a lot of concern on the fineness of manner as it does on material development. It is actually both spiritual and material civilization, dreams and reality, godly and humane, personal conduct and development and individual and communal. It is a civilization that is balanced and moderate.” (Dr. Yusuf al-Qaradawi, Al-Sunnah masdaran li al-Ma’rifat wa al-Hadarat, pg. 204, cetakan: Dar al-Syuruq, Mesir.).
Unfortunately, we always meet with those who put strong emphasis on matters of ritual ibadah but neglect issues of the development of ummah civilization. At the same time, we also meet with many who discuss issues of civilization but are so inattentive and forgetful over matters of ritual ibadah. Therefore, born were religious groups without strength, professional groups without guidance. Ibadah only fails to make us into leaders of the world and material civilization only fails to make us into servants of Allah. Do revert to a balanced way of putting emphasis.
Source: http://drmaza.com/english_section/?p=38
Written by Dr Mohd Asri Zainul Abidin
Translation by Umm Hajar (ummhajar@gmail.com)
In the world of Islam, we often have to face two types of conception that weaken this majestic religion. First is the conception that only restricts the effectuation of Islam to matters of ritual ibadah (act of worship) only without regarding or paying less attention to the issues of civilization growth and the survival of the ummah (Muslim community). It is as if Allah will only question personal matters on Judgment Day. On the other hand, issues on surrounding world or the relationship between Muslims or others seem to be excluded from the list of matters to be questioned and its reward weighed by Allah on Judgment Day. This conception has actually become a poison that sterilized some pro-religion groups throughout time.
The second conception that threatens this religion comes from those that trivialize or belittle the emphasis or discussion on matters of ritual ibadah in this religion. To these people, full emphasis must be given to matters of physical and economic development as well as the establishment of the external image of the ummah. Issues on ritual ibadah are too marginal and we do not have to ask too much about it. To them, it is as if on Judgment Day Allah will only question about matters of human relation only without questioning about the relation between humans and their Lord.
Both conceptions have actually disregarded the reality of Islam. Islam is a religion that stresses the importance of matters relating to the association of a soul with his Lord in his ritual ibadah. Similarly, Islam also put an emphasis on the association among humans specifically in fostering this world with the development of culture and civilization that is based on the teachings of Allah and His Messenger. Allah says in describing the humiliation that befell the previous human societies (translated as): “Shame is pitched over them (like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men…” (surah Ali Imran: 112)
Abdullah bin al-Mubarak was a prominent scholar that became one of the main references for understanding al-Kitab (al-Quran) and al-Sunnah. His comprehension and appreciation of Islam was unrivaled. In year 177H, he wrote to his comrade who was also a prominent scholar named al-Fudail bin ‘Iyad. Al-Fudail was an avid worshipper in Mecca and Medina and was so involved in his worshipping activity that he seemed to forget about the jihad (holy struggle) in defending the Islamic authority at that time. In his letter, he wrote a poem that was full with deep meanings. Among the verses that he wrote were:
O the worshipper of the Two Holy Lands, if you look at us,
Surely you will know that indeed you are being superficial in your worship,
Whoever submerges his neck in his tears (due to his deep meditation),
Verily, our neck is submerging in blood,
Whoever tires his horse riding through a worthless path,
Verily, our horses are getting weary in the battlefield.
(refer to: al-Zahabi, Siyar A’lam al-Nubala, 8/412, Beirut: Muassasah al-Risalah).
In that poem, he intended to portray that the ibadah of an individual who is not concerned about the survival and destiny of the ummah is not a genuine ibadah. The deep concentration in worship and the tears shed is meaningless if one abandons the holy struggle while the others sacrifice and being sacrificed in fighting in Allah’s Cause. The journey undertaken for performing ibadah on an individual basis is worthless if we just let the others fight to their death in defending the ummah.
A true Muslim makes his life journey to be in balance between focusing to matters of ritual ibadah and focusing to the development of ummah in realizing his caliph duty on the face of this earth. The focus on ritual ibadah includes restoration of the soul from the angle of sincerity and perseverance as well as matching the original examples set by the Prophet s.a.w without producing add-ons that are not taught in the sunnah. In the meantime, the focus on developing the ummah should involve issues on the directions taken that are meeting the requirement set by Allah and His Messenger and the effectiveness of actions being performed as well as the strategy to ensure the glory of the ummah. To be neglectful of either of the two perspectives is considered as negligence towards this grand religion. No one is allowed to assume that either one of the two segments is not important or trivial.
The relationship between a person and Allah is the core of human civilization. The connection happens when the emotion and soul always remember Allah and ritual ibadah is performed using the methods shown by Allah through His Messenger. In truth, the need for a person to connect with Allah through ritual worship is being shared by all human beings who have humanistic characters. Only those who have altered their natural habit refuse to turn back to the Lord. That is because human beings are created with a natural tendency to be submissive and in connection with the Lord. This is the answer to the question of why almost the entire humankind on the face of the earth embraces religions. Whatever religion it may be, it is a reflection of the human needs to be close to the Lord or to ask for His help. However, other than the basic of belief, Islam is differentiated from the others by its specific way of connecting humans with the Lord that is depicted by the Lord Himself through His official envoy that is Allah’s Messenger s.a.w. In another words, this is the acknowledged method in preserving the relationship between humans and the Lord.
If not, it can only be classified as deviant teaching that does not receive any endorsement from the Lord. Therefore, no method in performing ritual ibadah is accepted unless it is given an emphasis on the sincerity of intention and the authenticity of its method as it is showed by the certified representative of the Lord that is Muhammad the Messenger of Allah s.a.w. If a Muslim takes lightly the issues of ritual ibadah such that he says “Just perform your ibadah in any way as long as you’re performing it” or “Just perform your prayer in whatever way as long as you’re performing it”, then he actually fails to differentiate between the religion of the Lord that was revealed to the Lord’s certified representative and the fabricated religion that is originated solely by the human’s idea or need. Allah says (translated as): “What! Have they partners (in godhead), who have established for them some religion without the permission of Allah?” (Surah al-Syura:21) ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.” (Reported by al-Bukhari and Muslim)
Subsequently, Dr Yusuf al-Qaradawi said: ”A Muslim must, in his ibadah, adhere to the boundaries prescribed for him. It is not enough to just aim for the blessing of Allah but the ibadah must be performed in the form that is authorized by Allah with the kaifiyyat (manner) that is blessed by Him. The ibadah of a Muslim is not supposed to be something that is fabricated by people based on their own desires and supposition. It is forbidden for anyone among the imams of Muslims even though his academic level is astronomical, and also forbidden for any educational body even though its status is tremendous, and also forbidden for any academic institution or for any groups of the Muslims be it small or big to fabricate (ibtida’) a new ibadah in the religion of Allah, or to add on to the ibadah specified in this religion, or to change the way ibadah was done during the time of the Prophet s.a.w. This is because only Allah is the maker of sharia (Islamic Law) and the Messenger s.a.w is the one who conveyed it while we are just the followers. All goodness is in al-ittiba’ (abide by what had been specified by Allah and His Messenger)”. (Al-Qaradawi, Al-`Ibadah fi Al-Islam, pg. 165-167, Beirut: Muassasah al-Risalah).
Therefore, although Amina Wadud the woman who led Friday prayer a few years ago probably had a good intention of upholding women development to prove – in her view – gender equal rights but that was not the way to do it. Ritual ibadah in Islam cannot be performed without the illustration provided by Allah’s Messenger s.a.w. Although there is no specific prohibition, ibadah cannot be performed without any examples from the Prophet s.a.w. If we were to search the textual evidence that prohibits a woman from leading Friday prayer, surely we would not find any. As for the hadith from Jabir that was reported by Ibn Majah, “Do not let women to lead the prayer of men, the Bedouin to lead the prayer of the migrators and an evil person to lead the prayer of the Believers.” Its chain of narration is weak and it cannot be used as a point of reasoning. Instead, in a hadith from Umm Waraqah that was reported by Abu Daud with a hasan (good) chain of narration states that the Prophet s.a.w asked Umm Waraqah to lead the prayer of her household members in which one of them was a man. This hadith is a proof for enabling women to lead the prayer of men in their houses. It is like a mother leading prayer in her house and is followed by her son.
This is the standpoint supported by many ulama and among them is Dr ‘Abd al-Karim Zaidan in his book Al-Mufassal fi Ahkam al-Marah. However, Aminah Wadud wanted more than that. She inferred this hadith in a way that justified her desire to lead the Friday prayer. During the time of the Prophet s.a.w, Friday prayer was performed every week. There was not any woman appointed by the Prophet to become the imam of any of the mosques during that time whereas the women back then were more religious than Aminah Wadud. When Allah’s Messenger s.a.w passed away, some of his wives were still alive including ‘Aisya, Hafsah and Umm Salamah. Their knowledge was vast taken directly from the Prophet s.a.w in both the understanding and application of Islam. Still, it never crossed their minds to lead the Friday prayer. Furthermore, none among the Muslims who loved and adored them so much offered them to lead the Friday prayer. This was because that particular practice was never done during the time of the Prophet s.a.w. Therefore, ritual ibadah cannot be performed without any evidence to verify it although there is no evidence that indicates it is prohibited. In ritual ibadah, we cannot say that because the Prophet s.a.w did not prohibit it then we are free to do anything as long as there is no prohibition. Instead, in ritual ibadah, we must ask if the Prophet s.a.w instructed it or did it. This is the correct question to ask because if not, people will make all kinds of add-ons in ibadah. Even if he performed the subuh (dawn) prayer for eight rakaat (prescribed number of bows in prayer), he would just say: “I was sincere (in doing it). There was no prohibition from the Prophet s.a.w regarding the eight rakaat and the most important thing is sincerity.” If that happened, then the authenticity of the religion would be tainted.
Humans are allowed to be innovative and creative in other matters concerning their lives but not in matters of ritual ibadah. Allah harmonized all of us as a symbol of a united ummah in one religion. However, when we cross this forbidden ground, we will then see the Muslim society having various ways of ibadah that are different from each other. Differences in methods of ibadah between sufi groups, races, countries and so on. Subsequently, sectarian feelings emerge with words such as “This is our way” or “This is the way of our country or region” echo everywhere. They should be thinking of saying this is the way demonstrated by Allah’s Messenger s.a.w in his hadith and we are all his followers. Even more, some religious teachers only use custom as the basis of their teachings without knowing the relevant textual evidence.
Thus, it is not surprising if the ummah fail to be united when being oppressed by the enemy since even in matters of ibadah some have sectarian attitude. Unfortunately, in this world where we are required to be innovative and creative to enable us to manufacture quality products that are beneficial for humankinds and able to elevate the status of this ummah, we do not progress much. In fact, the part of Islamic world that has many editions of new methods of ibadah fail to produce or develop new materials or products for the world to use.
Thus, the emphasis on ritual ibadah is not to be deemed as trivial. There is a need for a balanced development between spiritual and physical, between the authentic way of ibadah and the progress of the mind as well as a creative and innovative civilization. Once again, I would like to cite the words of al-Qaradawi: “However, what we would like to assert from the beginning is that the hadarah (civilization) Islam intends to build is not like other civilizations that emphasize more on the body and the desire of a person, that emphasize on instant pleasure in this world. Thus, it places the world as the biggest matter to be concerned of and that is the limit to its knowledge. It does not allocate to Allah a position that is mentioned in its philosophy. There is no room for the Afterlife in its system of thought and education. This contradicts with hadarah al-Islam (Islamic Civilization). It connects human with Allah, ties the earth with the heavens. It makes the world for the Afterlife, blends the soul with materialism, balances the mind and heart and unites knowledge and religious belief. It puts a lot of concern on the fineness of manner as it does on material development. It is actually both spiritual and material civilization, dreams and reality, godly and humane, personal conduct and development and individual and communal. It is a civilization that is balanced and moderate.” (Dr. Yusuf al-Qaradawi, Al-Sunnah masdaran li al-Ma’rifat wa al-Hadarat, pg. 204, cetakan: Dar al-Syuruq, Mesir.).
Unfortunately, we always meet with those who put strong emphasis on matters of ritual ibadah but neglect issues of the development of ummah civilization. At the same time, we also meet with many who discuss issues of civilization but are so inattentive and forgetful over matters of ritual ibadah. Therefore, born were religious groups without strength, professional groups without guidance. Ibadah only fails to make us into leaders of the world and material civilization only fails to make us into servants of Allah. Do revert to a balanced way of putting emphasis.
Source: http://drmaza.com/english_section/?p=38
Friday, April 18, 2008
A long overdue poll
[nus_muslimsoc] What a Billion Muslims Think?
From: nus_muslimsoc@yahoogroups.com on behalf of Amir Hussain (syedamirhussain@nus.edu.sg)
Sent: Wed 4/16/08 2:22 PM
Reply-to: nus_muslimsoc@yahoogroups.com
To: nus_muslimsoc@yahoogroups.com
What a Billion Muslims Think?
By Aijaz Zaka Syed
Opinion polls fascinate me. They are, if honestly conducted, perhaps
the best possible way to gauge public opinion. At a time when spin is
the norm and global media is controlled, manipulated and dictated by
powerful cliques, corporate interests and governments, it's not easy
to get a clear picture on any given issue.
This is especially true when the story involves marginalised
minorities and dispossessed groups. And of late the Muslims, currently
the world's favourite punching bag, have been at the receiving end.
After the spectacular assassination of Marxism and disintegration of
Soviet Union, the West found itself a new enemy in Islam.
The 9/11 attacks in the US and 7/7 strikes in the UK were only
excuses, not the causes, to hasten this process. They might have
contributed to the current hysteria against everything Islamic but
they never were the Original Sin as we've been given to believe.
Myths like this have been demolished in a most interesting survey
conducted by Gallup. What makes this opinion poll like no other is
that it has been conducted over a period of six years, beginning after
the September 11, 2001 attacks.
Gallup conducted research in 35 Muslim countries, interviewing more
than 50,000 people, to come up with what it calls the first
comprehensive survey of Muslim world opinion.
And the results have also given birth to a book called, Who Speaks for
Islam? What a billion Muslims really think by John L. Esposito and
Dalia Mogahed.
The poll and the book offer a much-needed reality check on the
relations between the West and Muslim world. Some of the findings are
genuinely surprising and revealing even for someone like me who has
been obsessed with the issue.
Many conclusions of the poll only go to confirm what we in the Middle
East and Muslim world have always known but couldn't succeed in
putting them across to our friends in the West.
For instance, the fact that it's not Islamic teachings that drive some
individuals to violence but historical injustices inflicted and
perpetuated by some Western powers.
Which is why one so hopes that the urgent message this poll seeks to
convey reaches the Western audience — and the wider world. It would be
such a shame if it doesn't.
Because, as Dalia Mogahed argues in the book, Who Speaks for Islam…,
this ostensible conflict between Islam and West is far from inevitable.
Many concerned commentators including this humble hack have repeatedly
argued that what is fuelling the so-called clash of civilisations is
not some absurd hatred of the Christian West sanctioned by Islam but
Western ignorance about Muslims. The poll backs this argument.
A huge majority of Muslims regardless of where they live, whether in
Sunni Saudi Arabia or Shia Iran, they are surprisingly well informed
about the West, its values and ideals.
In fact, most of them admire the West for its scientific achievements,
economic progress and celebration of knowledge and excellence. The
West is admired by the Muslims for the political freedom, democracy
and rights it offers its people.
There are other findings that are equally interesting. Contrary to
common perceptions in the West, the majority of respondents think men
and women have equal rights.
A whopping 94 pc of Indonesians, the world's largest Muslim nation,
share this view. In Islamist Iran, the figure is 89 per cent. And in
the much-reviled Saudi Arabia, it's 73 percent.
A great majority of Muslims also believe a woman can work outside her
home in any job for which she is qualified (88 pc in Indonesia, 72 pc
in Egypt and even 78 pc in Saudi Arabia). And they also believe women
should be able to vote without interference (87 pc in Indonesia, 91 pc
in Egypt, 98 pc in Lebanon).
What about the legendary Muslim sympathy for terrorism? While 6 pc of
the Americans think attacks involving civilians are 'completely
justified,' in Saudi Arabia, this figure is 4 pc. In Lebanon and Iran,
it's 2 percent.
And mark this, it's important. The majority of Muslims absolutely
rejects violence and terrorism. In fact, many of the respondents
quoted Quranic verses to point out that extremism goes against Islamic
teachings.
Going by these findings, would any reasonable person in his right mind
blame Islam of championing extremism and violence? And remember, this
survey was not sponsored by Al Jazeera, Bin Laden's favourite channel,
but by Gallup, the biggest name in the business.
So what is it then that drives the West and Muslim world apart? The
answer lies in Western indifference, nay casual contempt, for a
billion believers and all that they believe in. I am not saying this;
Gallup poll does.
Again this shouldn't come as a surprise. While admiring Western values
such as democracy and freedom, Muslims feel these values are
conveniently cast aside when it comes to applying them to Muslim world.
More than 65 pc of Egyptians, Jordanians and Iranians believe the US
will never allow people in the Middle East to run their own affairs
and chart their own course.
When the Gallup pollsters asked Muslims around the world what the West
could do to improve relations with the Muslim world, the most frequent
responses were for the West to demonstrate more respect for Islam and
to regard Muslims as equals, not as inferior.
The Western contempt for Islam, especially the ignorance of Americans,
is not something that is imagined by us. The poll findings speak for
themselves.
The majority of Americans (66 pc) admit to having "some" prejudice
against Muslims; one in five say they have 'a great deal' of
prejudice. Almost half do not believe US Muslims are 'loyal' to their
country; and one in four doesn't want a Muslim as a neighbour!
Given these views, is it any surprising that Muslims are invariably
portrayed in the US media, including that big propaganda machine
called Hollywood, as terrorists?
If the Muslims harbour some degree of anti-US sentiment, it's not
because of what the Americans are; it's because of what they do or
have been doing in the Muslim world. But how would you explain the
deep-seated paranoia and Islamophobia in the US and West?
Whatever its causes, this divide is most unfortunate and unnatural.
Because there is a great deal lot that unites the Muslims and the
Americans. In an increasingly materialistic world, they continue to
hold on to their belief in God.
Unlike in Europe and much of the world, religion plays a healthy and
positive role in the day-to-day life of the Americans as well as
Muslims. They both cherish universal values like honesty,
truthfulness, hard work, accountability and being always loyal to your
family.
Just look around. What we have in common is much more than what we do
not — notwithstanding what the Bushes and Bin Ladens of this world
would have you believe. Which is why this divide is such a tragedy. We
Muslims want to bridge this gulf. Is the other side equally willing?
-Aijaz Zaka Syed is a senior editor and columnist of Khaleej Times. He
contributed this article to PalestineChronicle.com
© Copyright 1999-2008 PalestineChronicle.com. All rights reserved
From: nus_muslimsoc@yahoogroups.com on behalf of Amir Hussain (syedamirhussain@nus.edu.sg)
Sent: Wed 4/16/08 2:22 PM
Reply-to: nus_muslimsoc@yahoogroups.com
To: nus_muslimsoc@yahoogroups.com
What a Billion Muslims Think?
By Aijaz Zaka Syed
Opinion polls fascinate me. They are, if honestly conducted, perhaps
the best possible way to gauge public opinion. At a time when spin is
the norm and global media is controlled, manipulated and dictated by
powerful cliques, corporate interests and governments, it's not easy
to get a clear picture on any given issue.
This is especially true when the story involves marginalised
minorities and dispossessed groups. And of late the Muslims, currently
the world's favourite punching bag, have been at the receiving end.
After the spectacular assassination of Marxism and disintegration of
Soviet Union, the West found itself a new enemy in Islam.
The 9/11 attacks in the US and 7/7 strikes in the UK were only
excuses, not the causes, to hasten this process. They might have
contributed to the current hysteria against everything Islamic but
they never were the Original Sin as we've been given to believe.
Myths like this have been demolished in a most interesting survey
conducted by Gallup. What makes this opinion poll like no other is
that it has been conducted over a period of six years, beginning after
the September 11, 2001 attacks.
Gallup conducted research in 35 Muslim countries, interviewing more
than 50,000 people, to come up with what it calls the first
comprehensive survey of Muslim world opinion.
And the results have also given birth to a book called, Who Speaks for
Islam? What a billion Muslims really think by John L. Esposito and
Dalia Mogahed.
The poll and the book offer a much-needed reality check on the
relations between the West and Muslim world. Some of the findings are
genuinely surprising and revealing even for someone like me who has
been obsessed with the issue.
Many conclusions of the poll only go to confirm what we in the Middle
East and Muslim world have always known but couldn't succeed in
putting them across to our friends in the West.
For instance, the fact that it's not Islamic teachings that drive some
individuals to violence but historical injustices inflicted and
perpetuated by some Western powers.
Which is why one so hopes that the urgent message this poll seeks to
convey reaches the Western audience — and the wider world. It would be
such a shame if it doesn't.
Because, as Dalia Mogahed argues in the book, Who Speaks for Islam…,
this ostensible conflict between Islam and West is far from inevitable.
Many concerned commentators including this humble hack have repeatedly
argued that what is fuelling the so-called clash of civilisations is
not some absurd hatred of the Christian West sanctioned by Islam but
Western ignorance about Muslims. The poll backs this argument.
A huge majority of Muslims regardless of where they live, whether in
Sunni Saudi Arabia or Shia Iran, they are surprisingly well informed
about the West, its values and ideals.
In fact, most of them admire the West for its scientific achievements,
economic progress and celebration of knowledge and excellence. The
West is admired by the Muslims for the political freedom, democracy
and rights it offers its people.
There are other findings that are equally interesting. Contrary to
common perceptions in the West, the majority of respondents think men
and women have equal rights.
A whopping 94 pc of Indonesians, the world's largest Muslim nation,
share this view. In Islamist Iran, the figure is 89 per cent. And in
the much-reviled Saudi Arabia, it's 73 percent.
A great majority of Muslims also believe a woman can work outside her
home in any job for which she is qualified (88 pc in Indonesia, 72 pc
in Egypt and even 78 pc in Saudi Arabia). And they also believe women
should be able to vote without interference (87 pc in Indonesia, 91 pc
in Egypt, 98 pc in Lebanon).
What about the legendary Muslim sympathy for terrorism? While 6 pc of
the Americans think attacks involving civilians are 'completely
justified,' in Saudi Arabia, this figure is 4 pc. In Lebanon and Iran,
it's 2 percent.
And mark this, it's important. The majority of Muslims absolutely
rejects violence and terrorism. In fact, many of the respondents
quoted Quranic verses to point out that extremism goes against Islamic
teachings.
Going by these findings, would any reasonable person in his right mind
blame Islam of championing extremism and violence? And remember, this
survey was not sponsored by Al Jazeera, Bin Laden's favourite channel,
but by Gallup, the biggest name in the business.
So what is it then that drives the West and Muslim world apart? The
answer lies in Western indifference, nay casual contempt, for a
billion believers and all that they believe in. I am not saying this;
Gallup poll does.
Again this shouldn't come as a surprise. While admiring Western values
such as democracy and freedom, Muslims feel these values are
conveniently cast aside when it comes to applying them to Muslim world.
More than 65 pc of Egyptians, Jordanians and Iranians believe the US
will never allow people in the Middle East to run their own affairs
and chart their own course.
When the Gallup pollsters asked Muslims around the world what the West
could do to improve relations with the Muslim world, the most frequent
responses were for the West to demonstrate more respect for Islam and
to regard Muslims as equals, not as inferior.
The Western contempt for Islam, especially the ignorance of Americans,
is not something that is imagined by us. The poll findings speak for
themselves.
The majority of Americans (66 pc) admit to having "some" prejudice
against Muslims; one in five say they have 'a great deal' of
prejudice. Almost half do not believe US Muslims are 'loyal' to their
country; and one in four doesn't want a Muslim as a neighbour!
Given these views, is it any surprising that Muslims are invariably
portrayed in the US media, including that big propaganda machine
called Hollywood, as terrorists?
If the Muslims harbour some degree of anti-US sentiment, it's not
because of what the Americans are; it's because of what they do or
have been doing in the Muslim world. But how would you explain the
deep-seated paranoia and Islamophobia in the US and West?
Whatever its causes, this divide is most unfortunate and unnatural.
Because there is a great deal lot that unites the Muslims and the
Americans. In an increasingly materialistic world, they continue to
hold on to their belief in God.
Unlike in Europe and much of the world, religion plays a healthy and
positive role in the day-to-day life of the Americans as well as
Muslims. They both cherish universal values like honesty,
truthfulness, hard work, accountability and being always loyal to your
family.
Just look around. What we have in common is much more than what we do
not — notwithstanding what the Bushes and Bin Ladens of this world
would have you believe. Which is why this divide is such a tragedy. We
Muslims want to bridge this gulf. Is the other side equally willing?
-Aijaz Zaka Syed is a senior editor and columnist of Khaleej Times. He
contributed this article to PalestineChronicle.com
© Copyright 1999-2008 PalestineChronicle.com. All rights reserved
Sunday, April 13, 2008
In understanding our position on this earth, there are two important things that we need to know, among many many things, about our relationship with God. One is Uluhiyyah and the other is Rububiyyah.
Rububiyyah means understanding that we come from Allah and are indebted to him. If you talk about free will, and freedom of choice, can you say that you willed yourself to be born by your mom and dad? Did you choose to be born on this earth? Did you choose your time and place of birth, your family background, how rich or smart your parents had to be or how good they were as parents? Then if you didn't, who made that choice for you?
Uluhiyyah means doing everything for Allah. Why do you do what you do? What meaning do you get when you've done everything you wanted, and it was extremely easy to do? If you work to please someone, how often it is that you won't please him a second or third time round? Why should we even bother about ourselves? In the bigger picture, how can what we do ever matter to anyone?
At the essence of it all, the concept of God still prevails and stands through the test of time or geographical location. You can talk about Allah to an African in Somalia, a Filipino in the Philipines or a technocrati in Sweden. Given that you know their language and mode of thinking, of course. You wouldn't want to affront them with arabic verses that they'd just see as middle eastern music. =)
Rububiyyah means understanding that we come from Allah and are indebted to him. If you talk about free will, and freedom of choice, can you say that you willed yourself to be born by your mom and dad? Did you choose to be born on this earth? Did you choose your time and place of birth, your family background, how rich or smart your parents had to be or how good they were as parents? Then if you didn't, who made that choice for you?
Uluhiyyah means doing everything for Allah. Why do you do what you do? What meaning do you get when you've done everything you wanted, and it was extremely easy to do? If you work to please someone, how often it is that you won't please him a second or third time round? Why should we even bother about ourselves? In the bigger picture, how can what we do ever matter to anyone?
At the essence of it all, the concept of God still prevails and stands through the test of time or geographical location. You can talk about Allah to an African in Somalia, a Filipino in the Philipines or a technocrati in Sweden. Given that you know their language and mode of thinking, of course. You wouldn't want to affront them with arabic verses that they'd just see as middle eastern music. =)
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